Julian of Norwich

But first me behoveth to tell you as anent my feebleness, wretchedness and blindness. — I have said in the beginning: And in this all my pain was suddenly taken from me: of which pain I had no grief nor distress as long as the Fifteen Shewings lasted following. And at the end all was close, and I saw no more. And soon I felt that I should live and languish; and anon my sickness came again: first in my head with a sound and a din, and suddenly all my body was fulfilled with sickness like as it was afore. And I was as barren and as dry as I never had comfort but little. And as a wretched creature I moaned and cried for feeling of my bodily pains and for failing of comfort, spiritual and bodily.

In this oneness standeth the life of all mankind that shall be saved. For God is all that is good, as to my sight, and God hath made all that is made, and God loveth all that He hath made: and he that loveth generally all his even-Christians for God, he loveth all that is. For in mankind that shall be saved is comprehended all: that is to say, all that is made and the Maker of all. For in man is God, and God is in all. And I hope by the grace of God he that beholdeth it thus shall be truly taught and mightily comforted, if he needeth comfort.

Also God shewed that sin shall be no shame to man, but worship. For right as to every sin is answering a pain by truth, right so for every sin, to the same soul is given a bliss by love: right as diverse sins are punished with diverse pains according as they be grievous, right so shall they be rewarded with diverse joys in Heaven according as they have been painful and sorrowful to the soul in earth. For the soul that shall come to Heaven is precious to God, and the place so worshipful that the goodness of God suffereth never that soul to sin that shall come there without that the which sin shall be rewarded; and it is made known without end, and blissfully restored by overpassing worship.

Our Lord God shewed two manner of secret things. One is this great Secret with all the privy points that belong thereto: and these secret things He willeth we should know hid until the time that He will clearly shew them to us. The other are the secret things that He willeth to make open and known to us; for He would have us understand that it is His will that we should know them. They are secrets to us not only for that He willeth that they be secrets to us, but they are secrets to us for our blindness and our ignorance; and thereof He hath great ruth, and therefore He will Himself make them more open to us, whereby we may know Him and love Him and cleave to Him. For all that is speedful for us to learn and to know, full courteously will our Lord shew us.

He gave special understanding and teaching of working of miracles, as thus: — It is known that I have done miracles here afore, many and diverse, high and marvellous, worshipful and great. And so as I have done, I do now continually, and shall do in coming of time.

Prayer oneth the soul to God. For though the soul be ever like to God in kind and substance, restored by grace, it is often unlike in condition, by sin on man’s part. Then is prayer a witness that the soul willeth as God willeth; and it comforteth the conscience and enableth man to grace. And thus He teacheth us to pray, and mightily to trust that we shall have it. For He beholdeth us in love and would make us partners of His good deed, and therefore He stirreth us to pray for that which it pleaseth him to do. For which prayer and good will, that we have of His gift, He will reward us and give us endless meed.

For, twenty years after the time of the Shewing, save three months, I had teaching inwardly, as I shall tell: It belongeth to thee to take heed to all the properties and conditions that were shewed in the example, though thou think that they be misty and indifferent to thy sight.

Thus is that Blissful Sight end of all manner of pain to the loving soul, and the fulfilling of all manner of joy and bliss. And that shewed He in the high, marvellous words where He said: I IT AM that is highest; I IT AM that is lowest; I IT AM that is ALL.

As verily as God is our Father, so verily God is our Mother; and that shewed He in all, and especially in these sweet words where He saith: I IT AM. That is to say, I IT AM, the Might and the Goodness of the Fatherhood; I IT AM, the Wisdom of the Motherhood; I IT AM, the Light and the Grace that is all blessed Love: I IT AM, the Trinity, I IT AM, the Unity: I am the sovereign Goodness of all manner of things. I am that maketh thee to love: I am that maketh thee to long: I IT AM, the endless fulfilling of all true desires.
For there the soul is highest, noblest, and worthiest, where it is lowest, meekest, and mildest: and of this Substantial Ground we have all our virtues in our Sense-part by gift of Nature, by helping and speeding of Mercy and Grace: without the which we may not profit.

In this sight I marvelled highly. For notwithstanding our simple living and our blindness here, yet endlessly our courteous Lord beholdeth us in this working, rejoicing; and of all things, we may please Him best wisely and truly to believe, and to enjoy with Him and in Him. For as verily as we shall be in the bliss of God without end, Him praising and thanking, so verily we have been in the foresight of God, loved and known in His endless purpose from without beginning. In which unbegun love He made us; and in the same love He keepeth us and never suffereth us to be hurt by which our bliss might be lost. And therefore when the Doom is given and we be all brought up above, then shall we clearly see in God the secret things which be now hid to us. Then shall none of us be stirred to say in any wise: Lord, if it had been thus, then it had been full well; but we shall say all with one voice: Lord, blessed mayst thou be, for it is thus: it is well; and now see we verily that all-thing is done as it was then ordained before that anything was made.

The natural property of dread which we have in this life by the gracious working of the Holy Ghost, the same shall be in heaven afore God, gentle, courteous, and full delectable. And thus we shall in love be homely and near to God, and we shall in dread be gentle and courteous to God: and both alike equal.

It is God’s will that we set the point of our thought in this blissful beholding as often as we may, — and as long time keep us therein with His grace; for this is a blessed contemplation to the soul that is led of God, and full greatly to His worship, for the time that it lasteth.

Thus I saw and understood that our faith is our light in our night: which light is God, our endless Day.

This is the understanding of this word: — That it shall be done for me, meaneth that it shall be done for the general Man: that is to say, all that shall be saved. It shall be worshipful and marvellous and plenteous, and God Himself shall do it; and this shall be the highest joy that may be, to behold the deed that God Himself shall do, and man shall do right nought but sin. Then signifieth our Lord God thus, as if He said: Behold and see! Here hast thou matter of meekness, here hast thou matter of love, here hast thou matter to make nought of thyself, here hast thou matter to enjoy in me; — and, for my love, enjoy in me: for of all things, therewith mightest thou please me most.

“My sin shall not hinder His Goodness working. . . . A deed shall be done — as we come to Heaven — and it may be known here in part; — though it be truly taken for the general Man, yet it excludeth not the special. For what our good Lord will do by His poor creatures, it is now unknown to me”

Of all natures that He hath set in diverse creatures by part, in man is all the whole; in fulness and in virtue, in fairness and in goodness, in royalty and nobleness, in all manner of majesty, of preciousness and worship. Here may we see that we are all beholden to God for nature, and we are all beholden to God for grace.

For as long as He was passible He suffered for us and sorrowed for us; and now He is uprisen and no more passible, yet He suffereth with us.

Then saw I truly that it is more worship to God, and more very delight, that we faithfully pray to Himself of His Goodness and cleave thereunto by His Grace, with true understanding, and steadfast by love, than if we took all the means that heart can think. For if we took all these means, it is too little, and not full worship to God: but in His Goodness is all the whole, and there faileth right nought.

He, without voice and opening of lips, formed in my soul these words: Herewith is the Fiend overcome. These words said our Lord, meaning His blessed Passion as He shewed it afore.
On this shewed our Lord that the Passion of Him is the overcoming of the Fiend. God shewed that the Fiend hath now the same malice that he had afore the Incarnation. And as sore he travaileth, and as continually he seeth that all souls of salvation escape him, worshipfully, by the virtue of Christ’s precious Passion. And that is his sorrow, and full evil is he ashamed: for all that God suffereth him to do turneth us to joy and him to shame and woe. And he hath as much sorrow when God giveth him leave to work, as when he worketh not: and that is for that he may never do as ill as he would: for his might is all taken into God’s hand.

All dreads other than reverent dread that are proffered to us, though they come under the colour of holiness yet are not so true, and hereby may they be known asunder. — That dread that maketh us hastily to flee from all that is not good and fall into our Lord’s breast, as the Child into the Mother’s bosom, with all our intent and with all our mind, knowing our feebleness and our great need, knowing His everlasting goodness and His blissful love, only seeking to Him for salvation, cleaving to with sure trust: that dread that bringeth us into this working, it is natural, gracious, good and true. And all that is contrary to this, either it is wrong, or it is mingled with wrong. Then is this the remedy, to know them both and refuse the wrong.